Decision Time (Ruth 1:6-18)

We could say that the Book of Ruth is all about decisions that individuals make and the consequences and outcomes of those decisions. It began with a decision by Elimelech to move to Moab and this was followed by another decision by Naomi to stay there after his death. Then other decisions were made by their sons to marry two Moabite girls. A few years later came another opportunity for decision making when the sons died. What would the women decide to do? They decided to go to Israel. And they knew that that decision would lead to further decisions and more outcomes. That should not surprise us because life is made up of decisions. Sometimes, however, several major decisions occur together.

The immediate cause for this opportunity was the end of the period of famine in Judah. This change of circumstances seems to have stimulated some self-assessment in Naomi. As far as we know, provision was still plentiful in Moab, so it was not the mere availability of food that caused Naomi to reflect on where she was. In addition, she realised that the Lord was no longer angry with his people in Judah. The hand of the Lord touched her heart even when she was away from his restored benefits. She now realised she was in the wrong place, and she also realised that she should return to where she should be.

No decision is without complications, of course. Initially, it seemed possible for Orpah and Ruth to go with her (vv. 6-7). They were family and each of them was a widow. Yet before she left Moab or maybe on the way to Judah, Naomi realised that things would not be straightforward for her daughters-in-law. Perhaps she recalled the divine prohibitions on Moabites having any involvement in the religious activities of Israel (Deut. 23:3-6). Therefore, she decided to advise them on what to do. Their resolve and insight had to be tested.

Attempt one (vv. 8-10)

Naomi’s initial advice to her daughters-in-law was for them to return to their parents’ homes and find husbands there. Doing so would not mean that they would forfeit the Lord’s temporal blessings. Indeed, Naomi seems to say that they would find such divine provision if they went back to their roots. The God of providence could arrange for such benefits to come their way, and when they did come, they would experience security and satisfaction in their new homes.

It may be the case that here we have backsliding Naomi speaking. In that scenario, her current sense of reality was that it did not matter where Ruth and Orpah would live. Even when they were in Moab the Lord would bless them. Or maybe since she had begun to experience inner spiritual recovery, she was now testing them as to their priorities. Did they believe that God’s blessing would be known while living in Moab? Or should they continue with their decision to go to Israel? Their response would reveal their understanding.

Whatever the motive behind Naomi’s advice, Ruth and Orpah were both distraught by her words. There was a strong bond of love between them and Naomi, and they wanted to go with her to Judah. The obvious question that now arises is whether natural ties are strong enough for making a good decision, or if something else is required to ensure that a correct response is made.

Attempt two (vv. 11-14)

To appreciate the further argument of Naomi, we must recall the necessity of a woman at that time having a husband to provide for her range of needs. It was not possible for Naomi to provide sons for them. This argument sounds odd to contemporary ears. Yet we should not overlook the implications of her remark which is that she was aware of the scriptural practice of a younger son marrying his brother’s widow if she did not have children (Deut. 25:5-6). Her comment is a small statement with a big message – Naomi now wanted to do what God said. But it was not possible for her to do what God said in this area of life. Providence was against her, or so it seemed, even when she realised the necessity of obeying God’s requirements.

Naomi confesses the bitterness of her soul. She is aware that God has brought things into her life in his providence that cause her great distress. Her words do not say that she thought she was to blame for the difficulties she was in. Perhaps she had objected to her husband taking her to Moab in the first place. Maybe she had not wanted her sons to remain in Moab after Elimelech had died. But she had been powerless to do anything about it. Did she wonder if God cared for her as a widow?

Her words convinced Orpah that she should go home to her people, to her mother’s house. What would be the benefit of going to Judah with someone whom God was against? Sadly, separation from Naomi seemed the only answer to the dilemma, and so it occurred. In making her decision, Orpah steps out of the story of Naomi and Ruth, and out of the story of salvation. A decision was made by her with tears in her eyes and sorrow in her heart, but it was not a decision stimulated by divine grace in her soul.

Orpah is a picture of many whose interest in the life of a believer is stimulated by natural affection for that believer. She loved Naomi and was willing to travel with her to a strange country. But she did not love the God of Naomi, nor did she love all his people. George Lawson reminds us to ‘Think not that an amiable natural temper, or an affectionate behaviour to your parents and friends, are either sufficient indications of true religion, or compensate for the want of it.’

Lawson further comments about this issue of natural attractiveness and how in some cases it looks better than Christian profession: ‘Nature, in its highest endowments and improvements, is infinitely below grace. There are some believers in Christ, whose natural tempers are never refined to such a degree as we might expect from their religious principles; yet they shall dwell for ever in the region of love. There are other men whose natural tempers are affectionate and humane. Perhaps they are improved by all the advantages of a polite and learned education. Thus they acquire an uncommon degree of respectability in the world, and yet continue destitute of faith in Christ and love to God. With all their attainments, they are still in a miserable condition. The love and esteem of men will not secure them from the wrath of that God whose service they neglect, and whose Son, the only Saviour, they despise.’

Now, we need to hear what Ruth will do now that her sister-in-law has returned to Moab.

Attempt three (vv. 14-18)

Naomi gives an assessment of the situation to Ruth. Orpah has renounced her connection with the God of Israel and with Israel as the people of God. Oddly, or maybe wisely if she was testing Ruth, Naomi urges her to imitate her sister-in-law. Ruth’s reply has echoed down the centuries in describing what commitment to the Lord involves. Spurgeon commented that it ‘was a very brave, outspoken confession of faith. Please notice that it was made by a woman, a young woman, a poor woman, a widow woman and a foreigner.’

We should observe that Ruth was not put off by the difficult providences that had come the way of Naomi or of Ruth herself. No real benefit had come to Naomi from going to Moab; indeed, she had lost the security that she had depended on. Sometimes we wonder if providences will put off a person from becoming a believer. Those providences may be used as excuses by those who do not want to become a Christian, but they are no barrier to someone whose heart is set on following Christ. Difficulties do not cause a person to give up seeking if the Holy Spirit is engaged in drawing him or her to Christ. In Ruth’s case, she was clinging hard to her mother-in-law as she spoke.

The response of Ruth is all about how she understood her identity now that she had reached the major crossroads so far in her life and a decision had to be made. Her words indicate the ideas that will fill the minds of those who identify themselves as the people of God. What do we see in her statement?

One obvious feature of Ruth’s words is her intended commitment. She had given herself one hundred per cent to her chosen identity. Moreover, it is an all-round commitment that was going to mark her for the rest of her life. And she was ready for God to assess the depth and degree of her commitment and deal with her according to how she kept it. She takes a solemn oath in making clear her determination to go with Naomi.

Notice that her choice involved more than believing about an unseen God. The only evidence she had for the existence of the true God was the old woman standing beside her. Naomi, as far as we know, had not been what we would call a great witness for God. She had done nothing of real significance. From one point of view, all that Ruth would have seen was how Naomi responded to life’s difficulties expressed in her being a refugee and then suffering from bereavement through the deaths of her husband and sons. That does say something powerful about being a credible witness. How do we react to the difficulties of life?

Naomi must have spoken to Ruth about her God. Whatever Naomi had said left its mark on Ruth. Maybe Naomi had mentioned the great power that he had shown at the Exodus (we know from elsewhere in the Bible that other nations were aware of what had happened then). Did she speak about the great promises he had made to her people about a coming Deliverer who would bring blessing to the world? Did she mention that he was a God who forgave sin as had been expressed in the lives of people like Rahab of Jericho who became the mother of Boaz after marrying Salmon, the prince of Judah (Matt. 1:5)? Who can say what Naomi said, but whatever she had said had been registered by Ruth and helped bring her to the place where she had to reveal her decision. A little here, a little there, but when taken together these comments made a profound witness. And in the moment of decision they helped Ruth make her decision.

Even the statement she makes about death is all about love. Naomi would not rest beside her husband or beside her sons in Moab. But here was one who was not only determined to live with her, but who was also willing to be identified with her forever. If someone were to ask eventually who was in the family sepulchre, they would be informed that it was Naomi the widow and Ruth, her daughter-in-law (presumably Boaz would be there as well). Why did she want to be buried with Naomi? Is this not a way of saying that they would be together when life would be over?

Ruth’s clear expression of her conviction caused Naomi to cease attempting her to stay in Moab (v. 18). Whether Naomi had been testing Ruth or whether she was concerned about the reception Ruth would receive in Bethlehem, her attempts were silenced by Ruth’s firm adherence to the God of Israel. And clear affirmation is the best way to convince others on whose spiritual side we are on.

As we think of Ruth’s statement, we can identify several clear features of genuine conversion. First, and unlike Orpah, she forsook her past lifestyle in Moab. Second, she was marked by brotherly love, and it was stronger than her natural affection. She recognised her identity as a believer in the true God and part of that identity involved attaching herself to his people. Third, she was devoted to the true God and was determined to have nothing to do with false gods. Fourth, she knew that her connection to the people of God extended beyond this life, and she was willing to be buried with Naomi until the great resurrection day arrives. Her decision was both loving and lifelong. She knew where she wanted to go, she knew who she wanted to be with, she knew who she wanted to worship, and she knew how long she wanted it all to last.

Clearly, Ruth made a wise decision. But what would be the outcomes for her? The book tells us of some of them. Meanwhile we can ask ourselves if our commitment to Jesus is as strong and as determined as Ruth’s was to the living God, and whether we are as convicted about being seen with the people of God as Ruth was.